Although this paragraph is not structured like other call narratives (Isaiah 6; Jeremiah 1; Ezekiel 1–3), it does give a detailed description of the tasks God has assigned to this Anointed One. Essentially, his responsibilities overlap with and echo several of the tasks assigned to the Servant (42:7; 49:9–10; 50:4), although the emphasis in this paragraph is focused much more on the proclamation and comfort provided through words rather than through acts of bringing forth justice (42:1–4) or restoring Israel and the nations (42:6; 49:6, 8–9).

The general assignment is to preach the good news. The content of the good news is a message of hope proclaimed to people in Zion (61:3a) who are presently “afflicted, poor,” “broken-hearted,” “captives,” or “prisoners” (61:1). Isaiah 61:3 indicates that some in the audience “mourn” or “grieve,” but these negative characteristics are so general that it is very difficult to tie them down to any specific historical setting

The picture of these individuals in 61:1–3 is quite imprecise and their condition does not point to a specific identifiable situation in the history of the nation. The overall content of chap. 61 suggests that it refers to a time shortly before the establishment of the kingdom of God.

In punishment for his disobedience, Adam was to garner his food from ground cursed with thorns and thistles. But the curse was not permanent. The physical universe was frustrated by Adam’s sin, yet there is hope. Verse 21 states the content of that hope. The day is coming when the created order will be set free from its bondage to decay. Freed from corruption, it will share in “the freedom of the glory of the children of God”

Our salvation involves the hope that our mortal bodies will someday be liberated from the bondage of decay (v. 24). We are not saved “by hope” (as the AV has it), but our salvation is characterized by hope. Since salvation, viewed in its completeness, is necessarily future, we wait for it in hope (cf. 1 Thess 5:8; Titus 3:7). But hope that is seen is not hope at all. Why would we hope for that which is in plain view? So since we are hoping for something that is still unseen (cf. 2 Cor 4:18), it falls to us to wait for it with patience (cf. 2 Cor 5:2, 4).

this Anointed One is “to proclaim good news” (the infinitive construct lĕbaśśēr) by telling people that their past situations will change and that a new period of history is about to begin.

This seems to be related to 30:18–26, which describes God’s salvation as arriving and transforming this world. There will be no more adversity when the righteous see God with their own eyes, for he will defeat their enemies, bless their land, “bind up” the bruises, and heal the wounds that he inflicted on them

At minimum, this could involve the proclamation of a metaphorical release from any past social or spiritual enslavement the people were under. In addition, one wonders if this task only involves proclaiming something to be so, or whether this person will do something to accomplish this release

Isaiah 60:20 suggests that all mourning will end in God’s everlasting kingdom. Isaiah 57:18–19 provides more detail about God’s comforting of these mourners when it describes this comforting as healing the lowly and contrite, guiding them, bringing peace, and causing them to praise God. This will bring healing and peace to all

Hope never disappoints (v. 5). It does not let the believer down. The reason is simple. God floods our hearts with his love104 through the Holy Spirit, who has been given to us. Hope is rewarded with a fresh awareness of the incomprehensible love of God. God’s Holy Spirit, who enters our life in response to faith, is at work helping us grasp the reality of what it means to be encircled by the love of God. In another place, after speaking of things that “no eye has seen” and “no ear has heard,” Paul pointed out that these very things have been revealed by the Spirit to those who love God and that we have received the Spirit so “that we may understand what God has freely given us”